Translations: The End of the Council of Constance and "Moyses Vir Dei"
Some Translations of Church Documents, #6: A Translation BOGO
These translations are a companion to today’s main article, “The Council of Constance Considered as Unfair Final Exam Question”:
Quick Notes on the Translations
Both translations by ChatGPT-5 with spot-checking. Moyses vir Dei was very easy, because the Vatican website has a Latin copy, God bless them, so I just had to feed it into the LLM (twice, because its attention wandered the first time).
The final session of the Council of Constance was much harder, because I had to get it from Mansi’s great compilation, Sacrorum Conciliorum Nova Et Amplissima, and the PDFs I could find were relatively low-resolution, with either no OCR or very bad OCR. This meant a lot of typing, at first. (A lot of typing.)
Later, I found a PDF with an OCR layer that was usable enough that, while I couldn’t actually read it, I could feed the horrifically formatted text full of single-character errors into GPT-5 and GPT could clean it up into actual Latin for me… most of the time.1 But I was still largely going line by line.
This was no fun, but, at the end, I got a pretty good translation pretty quickly.
I continue to think we are fast approaching the point where LLM text-recognition and translation will be so good that my entire “Some Translations” project will be rendered completely irrelevant. Fantastic. I can’t wait. I launched “Some Translations” to deal with the frustrating problem that there were many untranslated texts, and, as recently as 2022, it took a lot of work to translate them. Reading and understanding one sentence in Latin might easily take me as long as it takes me to read fifty sentences in English. Now, I can often do it in the time it takes me to read two or three sentences in English… which means I can read a lot more material than I used to! Great! That’s all I wanted in the first place! Imagine a world where everyone can just read everything!
First: The End of the Council of Constance (in English), 22 April 1415
Second: The same, in Latin
Third: Moyses vir Dei, Eugene IV’s decree against the Council of Basel, 9 Sept. 1439
Session 45 of the Council of Constance
The Latin text follows after the English. Translated by GPT-5 (with spot-checking from me) from Mansi’s Sacrorum Conciliorum Nova et Amplissima, Volume 27, starting on page 1198. Bad OCR version at HathiTrust, but you can only download a page at a time:
English Text
Session XLV (and Last)
On the Dissolution of the Council.
In the year of our Lord 1418, on Friday, the twenty-second day of the aforesaid month of April, a general session was held in the greater church of Constance, the Most Holy Father in Christ and Lord, our Lord Martin, by divine providence Pope the Fifth, presiding therein; with the most serene prince Lord Sigismund, King of the Romans, clad in the imperial insignia, present.
For the introduction of this session, the most reverend Father Lord Antonius, priest-cardinal of the Holy Roman Church of the title of Saint Susanna, commonly called of Aquileia, most devoutly celebrated a Mass of the Holy Spirit. When this was finished, and when the litanies with the customary prayers were concluded, the most reverend Father Lord Umbaldus, by divine mercy deacon-cardinal of the title of Saint Vitus in Macello, by mandate of our Lord the Pope and of the whole Sacred Council, as he declared, in a loud and intelligible voice pronounced these words, namely:
“The Council is dissolved. Lords, go in peace.”
And the response was given by those standing by: “Amen.”
When this had been done, the reverend Father John of Podimiti, Bishop of Catania, friar of the Order of Preachers, professor of sacred theology, by mandate of our Lord the Pope and with the consent of the Sacred Council, as he declared, ascended the pulpit. But before he turned to such matters or proceeded further, the ambassadors of the most serene prince Władysław, King of Poland, and of the most illustrious prince Lord Alexander, otherwise Witold, Grand Duke of Lithuania, requested in the name of the said lords a certain petition, and said that the writings of a certain Brother John Falkenberg contained notorious and most cruel errors and heresies, condemned as heretical by the deputies in matters of faith, and also by all the nations of the Council, and concluded by the College of Cardinals; and that this was evident from public instruments. They therefore humbly petitioned the Most Holy Lord our Pope, that, before the present Council was dissolved, the said writings be condemned in public session by the Sacred Council, or pronounced publicly condemned. Otherwise, in the aforesaid name, they protested of grievance and of appeal to a future Council.
When this had been done, our Most Holy Lord the Pope replied to the aforesaid, saying that he wished to hold and inviolably observe all and each of the things determined, concluded, and decreed in matters of faith by the present Council in a conciliar manner, and never in any way to contradict them. And he approved and ratified these, thus done conciliariter, and not otherwise, nor in any other way. And he caused the same to be repeated through the mouth of Lord Augustine of Pisa, fiscal and advocate of the Sacred Consistory aforesaid, who, in the name of the Pope, requested the protonotaries and notaries appointed and deputed to write the acts of the Council to make public instruments thereof.
And then the aforesaid Lord Bishop of Catania gave a solemn collation, taking as his theme these words, namely: “You now indeed have sorrow, but I will see you again, and your heart shall rejoice.” [Ed.: John 16:22] And at this solemn collation, standing, they answered: Amen.
Then the most reverend Father Lord Antonius, priest-cardinal of the title of Saint Cecilia of the Holy Roman Church, commonly called of Chalanco, by mandate of our Lord the Pope and the will of the Council (as he declared), publicly read certain decrees of the following tenor:
Papal Decree of Dissolution
Martin, Bishop, servant of the servants of God, for perpetual memory of the matter.
At the request of the present Sacred Council, for certain reasonable and just causes, we absolve the Council itself, and grant license to all and each of those present therein, with the Council itself approving, to return home. Moreover, by the authority of Almighty God and of His blessed Apostles Peter and Paul, and by our own, we grant to all and each who have taken part in this Sacred Council and its cause, a plenary absolution once in life: such that each of the aforesaid, within two months after the knowledge of this concession has come to him, may obtain the said benefit of absolution in due form. We grant a similar concession at the point of death. And we mean this both for the lords themselves and for their households; with this condition, however, that from the day of knowledge of these presents, for the absolution in life they fast on Friday for one year, and for the absolution at the point of death for another year, unless lawfully impeded, in which case they are to perform other works of piety. After the second year, moreover, until the end of life, they must also fast on Friday or perform some work of piety.
Let no man whatsoever infringe this page of our absolution, or dare with rash boldness to contravene it. But if anyone presume to attempt this, let him know that he will incur the indignation of Almighty God and of His blessed Apostles Peter and Paul.
Given and enacted at Constance, in the place of the public session of the said Council, on the tenth day before the Kalends of June [i.e. May 23],2 in the first year of our pontificate.
When these decrees and statutes and the others, as above, had been read and completed, the most reverend Father in Christ and Lord, Lord John, by divine mercy Bishop of Ostia, cardinal of the Holy Roman Church and Vice-Chancellor, commonly called of Viviers, in the name of the said Sacred Council, as he declared, responded: “It pleases.” And by Lord Augustine de Lante of Pisa, advocate of the Sacred Consistory and of the treasury, in the name of the Pope and of the Council (as he declared), it was requested of the protonotaries of the Apostolic See, notaries, and scribes of the said Sacred General Council, that public instruments be made thereof, for perpetual memory of the matter.
Mansi records this second account of the close of the council, from a different manuscript. It agrees with the first account on all major points:
From the Barberini Collection and the Leipzig manuscript.
Session on the Dissolution of the Council.
On Friday, the twenty-second day of the aforesaid month of April, at Constance, in the greater church, in the usual place, at the seventh hour in the morning, there was solemnly held a public session of the aforesaid most holy and universal Synod, the Most Holy Father in Christ and Lord, our Lord Martin, by divine providence Pope the Fifth, presiding, as was customary, with the most serene prince Lord Sigismund, King of the Romans, clad in the imperial insignia, present.
For the introduction of this session, the most reverend Lord Antonius, priest-cardinal of the Holy Roman Church of the title of Saint Susanna, commonly called of Aquileia, celebrated most solemnly and devoutly a Mass of the Holy Spirit. When this was finished, the most reverend and reverend fathers, etc., being vested in copes, etc., as above; the most reverend Father in Christ and Lord, Lord Ynibaldus, by divine mercy deacon-cardinal of the Holy Roman Church of the title of Saint Vitus in Macello, by mandate of our Lord the Pope and of the whole Sacred Council, and with its consent, as he declared, pronounced aloud and intelligibly these words, namely:
“Lords, go in peace.”
And those standing by answered: “Amen.”
When this had been done, the reverend Father in Christ Lord John of Podiomici, Bishop of Catania, friar of the Order of Preachers, professor of sacred theology, by mandate of our Lord the Pope and with the consent of the said Sacred Council, as he declared, ascended the pulpit usually used for the publication of decrees and statutes. But before he turned to other matters or proceeded to any acts, the reverend Fathers in Christ, nobles, venerable and circumspect men, Lords and Masters Nicholas, Archbishop of Gniezno, James, Bishop of Płock, Peter de Balesta, protonotary of the Apostolic See, provost of the church of Our Lady and of Łowicz in the diocese of Gniezno; Paul of Vladimiri, canon, John of Tuliszków, castellan of Kalisz, and Zawisza the Black of Garbów, captain of Szurcze, knights, envoys and ambassadors of the most serene prince Władysław, by the grace of God King of Poland, and also of the most illustrious prince Lord Alexander, otherwise Vitold, Grand Duke of Lithuania—through the agency of the venerable and circumspect man Lord Gaspar of Perugia, advocate of the Sacred Consistory—caused to be set forth to our Lord and the Sacred Council, by way of supplication, with the urgency and reverence that was fitting, in the name of the said king and duke, that the little book of a certain Brother John Falkenberg, notoriously containing the most cruel heresies, had been duly, rightly, and with all due solemnity and maturity condemned as heretical, as notoriously containing heresies, by the judges deputed in the matter of faith by the Sacred Council of Constance; and likewise also by all the nations of the same Council, and by the Sacred College of the most reverend Fathers the Lords Cardinals of the Holy Roman Church, who compose and constitute the said Sacred Council, it had been concluded and determined, as plainly appears from public and authentic writings or instruments exhibited and shown there by them, that the same book, as containing heresies and also many other and nearly innumerable evils and errors, ought in public session to be condemned by the Sacred Council, together with the heresies and errors contained and described therein, or declared publicly condemned.
Wherefore the aforesaid envoys and ambassadors humbly and devoutly petitioned the Most Holy Lord our Pope, that before the dissolution of the said Council, the said book, together with the heresies and errors contained and described in it, should in that very public session be condemned as heretical, and as containing heresies and errors, or declared condemned—since the aforesaid most holy Council, among other purposes, had been principally convoked and assembled for the extirpation of heresy.
Otherwise, in the name aforesaid, they protested of grievance and of appeal to a future Council, and of prosecuting the appeal and appeals to be interposed in such place or places, and on such days, times, and hours, as should seem expedient to the said lords the king and the duke, and to their envoys and procurators, and to any of them. And many other things he said, requested, and protested, as is more fully contained in a certain paper schedule which he held in his hand, containing the petition, protestation, and other things requested by him. The reading and publication of which he, in the name aforesaid, offered to make or to cause to be made by another.
When these things had thus been proposed, protested, requested, and offered, the aforesaid Most Holy Lord our Pope, when certain others spoke much and made tumult, imposed silence upon all, and said, in response to the aforesaid:
“That all and each of the things determined, concluded, and decreed in the matter of faith by the present holy general Council of Constance, in a conciliar manner, he wished to hold and inviolably to observe, and never in any way to contravene. And these very things, thus done in conciliar manner, he approves and ratifies, and not otherwise, nor in any other way.”
And the same he caused again to be declared through the agency of the venerable and circumspect man Lord Augustine of Pisa, fiscal and advocate of the Sacred Consistory aforesaid, who on this matter requested of the lords protonotaries and notaries of the Apostolic See, appointed and deputed to record the acts of the Council, and of the others present, and of each of them, in the name of the said Lord Pope, that public instruments be made by them and each of them, for the perpetual memory of the matter.
And thereafter the venerable and circumspect man, Lord Paulus Vladimiri, doctor of decrees, one of the ambassadors of the said lords the king and the duke, wishing to set forth and to fulfill the matters which had been delivered by the said Lord Gaspar of Perugia, advocate, concerning the aforesaid little book, and also wishing to read and publish the schedule of which mention is made above, began to speak and to set forth.
And when he wished to read and publish that aforesaid schedule, silence was imposed upon him, under penalty of excommunication, by the said Lord Augustinus de Lante of Pisa, advocate, by mandate of our Lord the Pope, as the same Lord Augustinus declared, in that place, with our said Lord the Pope standing by.
When that silence had been imposed, the same Paulus was silent; and he handed over the said schedule to the notaries appointed and deputed to draw up the acts of the same Council, and concerning all and each of the matters he petitioned, and earnestly requested of the said lords the protonotaries and notaries and scribes, and of each of them, that with the insertion of the said schedule, there should be made and drawn up for him one or more public instruments.
When all and each of these things, as is said above, had been carried out in due order, the aforesaid Lord, the Bishop of Catania, delivered a solemn oration, and for the theme of this oration he took these words, namely: “Now you indeed have sorrow; but again I will see you, and your heart shall rejoice” (John 16).
When this oration had been delivered, the most reverend Father in Christ and Lord, Lord Antonius, priest-cardinal of the title of Saint Cecilia, commonly called of Chalanco, by mandate of our Lord the Pope, and with the will and consent of the holy general Council of Constance, as he declared, ascended the aforesaid pulpit.
And there, by the like mandate, will, or consent, as he declared, he publicly, with a loud and intelligible voice, read and published certain decrees—containing the absolution of the holy Council and the license granted to each one to return to his own, and a plenary indulgence, set forth in those same decrees, once in life and also in the article of death—in these words, namely: “Martin, bishop, etc.,” [Mansi omits the decree of absolution here, as he has already printed it above].
Concerning all and each of the foregoing, Lord Augustinus de Lante of Pisa, the aforesaid advocate of our Most Holy Lord the Pope, and, as he declared, in the name of the holy general Council of Constance, requested of the lords protonotaries of the Apostolic See, and likewise of the notaries and scribes of the said holy general Council, and of each of them, that one or more, or as many as might be necessary for him, public instruments be made and drawn up, for the perpetual memory of the matter.
Present there were the most reverend and reverend Fathers in Christ and Lords: Lords John of Ostia, Angelo of Laodicea Bishop of Palestrina, Antonius Bishop of Porto, Franciscus of the title of the Holy Cross in Jerusalem, Gabriel of the title of Saint Clement, called of Siena, Thomas of the title of Saints John and Paul, Branda of the title of Saint Clement, called of Piacenza, Antonius of the title of Saint Cecilia, called of Chalanco, Petrus de Fuxo, priests; Raynaldus de Brancaciis of Saint Vitus in Macello, Lucidus of Saint Mary in Cosmedin, of the Counts, and Petrus of Saint Mary in Schola Graeca, of Venice, commonly called; deacons of the Holy Roman Church, cardinals; John of Constantinople and John of Antioch, patriarchs; and other ambassadors, envoys, and procurators of lords kings, princes, prelates, dukes, counts, barons, universities and studies, and many other faithful of Christ, in a great multitude, witnesses to the foregoing, etc.
Now the tenor of the paper schedule of the aforesaid petition, of which mention is made above, follows word for word:
The Protestation of the Ambassadors of the King of Poland.
We, the humble ambassadors of the most serene prince and lord, the lord king of Poland, and of his powerful brother Alexander, otherwise called Witold, grand duke of Lithuania, with all humility, urgency, and reverence, as is fitting, beseech your Holiness, that your Holiness may deign to condemn the little book of a certain brother John of Falkenberg, as being heretical and notoriously most cruel, rightly and with all due solemnity and maturity already condemned, and also condemned by all the nations and by the holy college of the most reverend fathers and lords the cardinals, as is clear from these public and authentic instruments, or at least to declare publicly that it has been condemned; and by uprooting this most cruel heresy, to conform yourself to the judgment of all the faithful of Christ, or of all Christian nations.
Concerning which petition and request, made with all humility and reverence, we, the ambassadors of the aforesaid most serene king and his most powerful brother, ask and request the authentic testimony in writing and word, as shall seem most expedient, of all the most reverend fathers and lords, cardinals of the holy Roman Church, and likewise of the other ambassadors of most serene kings and princes, and also of the reverend fathers and lords notaries of the holy Apostolic See, of the other prelates, and of the other notable men and public notaries and tabellions here present: for the excuse of us the ambassadors, lest at any place or time negligence may be ascribed to us, or in any way imputed before God, your Holiness, and all who serve under the Christian name.
We say, declare, and protest, that it has not been through us that the chief purpose or main intention of this holy Council of Constance—namely, the rooting out of heresies, for which, by God’s authority, it was lawfully assembled—has failed to obtain its due effect: that those same most cruel heresies, for the rooting out of which this holy Council has, as far as lay within it, labored, have not been duly extirpated; and that we have not pursued, as far as lay within us, the detestable injury to the Christian religion and to its princes arising from that book or tract, and from the protracted delay of its condemnation.
Concerning which protestation, pursuit, and request, we solemnly ask and demand the testimony of the same most reverend fathers and lords, of the kings and princes, of their ambassadors, of the protonotaries, of the prelates, and of the other notable persons and the other public notaries.
But in truth, since this most holy general Council was, among other things, convoked for the extirpation of heresies, for that reason we, the aforesaid ambassadors, from the most pious and most devout intention of the said most serene princes toward the Catholic faith, have most willingly come hither, indeed with the greatest eagerness demanding the rooting out of errors, and we have taken care that no deformity remain in the Church of God. In which matter, we are persuaded that we have certainly pleased first God, then the Christian religion and the militant Church, and likewise the most serene princes.
But since, from the postponement of the condemnation of the aforesaid book, and also of its supporters, we see scandals arise, both against the Catholic faith and against this holy Council, of which we are members, and also against your Holiness, whom we venerate with all devotion and sincerity of spirit: choosing rather to satisfy God than man, and to fulfill in part the purpose for which we have come hither on behalf of the said princes; in the sight of your Holiness and of this most renowned assembly we protest and declare that we have omitted nothing, so that all heresies and errors now troubling the Church—above all those springing from the perverse and intolerable doctrine of the said John of Falkenberg, condemned or declared to be condemned by all the judges of this holy Council, by all the nations, and by the most reverend fathers and lords the cardinals—might be extirpated.
And we also protest and declare, since it specially pertains to us to defend and augment the honor of the states of the most serene princes, the king of Poland and duke Witold, that by intolerable negligence regarding the aforesaid condemnation of the book in public session—seeing that the same John did not fear to dogmatize and to preach such things especially in reproach and confusion of the aforesaid princes and their realms—many and grave scandals could have followed, both against the Catholic faith and against the standing of the aforesaid princes, many favoring and supporting that doctrine, although it is notoriously diabolical, out of hatred and the desire to revive it.
Lest therefore your Holiness and the whole holy Council might in any way be excused by ignorance, these things are once more recalled to the memory of your Holiness. And the said ambassadors request and demand that concerning these matters one or more public instruments be drawn up by all here present, for the eternal memory of the matter.
And further, since this touches the Catholic faith and the good of the universal Church, which it pertains to general Councils to decide and determine: therefore also, with all due reverence and humility, inasmuch as before the dissolution of this holy Council it is not duly provided according to what has already been determined by the nations of the said holy Council, and by the most reverend lords the cardinals and judges, we protest of appealing to the next general Council, and of prosecuting that appeal.
Lastly, for the final conclusion of this holy general Council of Constance, the distinguished doctor of laws, Lord Ardecinus of Novara, the aforesaid advocate of the holy consistory, arose, who, by mandate or precept of the most serene lord Sigismund, king of the Romans, there present, specially given to him, as he declared, first proposed by explaining how the city of Constance had unanimously and concordantly been appointed for the place of the general Council; and, having explained the labors, the dreadful dangers of the roads, and the costly expenses incurred and borne by the same king, for the prosecution of the union of the desired holy mother Church, now happily obtained, he gave thanks in the name of the aforesaid king to the most reverend lords of the sacred college of cardinals of the Holy Roman Church, and to the other reverend fathers, patriarchs, archbishops, bishops, and prelates, and likewise to the ambassadors and envoys of kings, princes, dukes, counts, barons, universities, and communities, for their good and faithful perseverance and prosecution of the said union; promising in the name of the aforesaid king that he would faithfully and perpetually remain in the obedience of the Holy Roman Church and of our said lord the Pope: which obedience, he asserted, he would firmly defend and prosecute against all disobedient persons whatsoever.
Which things and others, elegantly and briefly set forth by the same Lord Ardecinus, the venerable and distinguished doctor of laws, Lord Augustinus de Lante of Pisa, advocate of the fisc and of the holy consistory, in the name of our Most Holy Lord the Pope and of the holy Apostolic See, concerning all and each of the aforesaid matters, as said above, transacted and accomplished, requested of the lords protonotaries of the Apostolic See and of the notaries and scribes of the said holy general Council, and of each of them, that one or more public instruments, or as many as might be necessary for him, be made and drawn up, for the perpetual memory of the matter.
All the aforesaid being present, etc.
Latin Text
Sessio XLV et ultima.
De dissolutione Concilii. Anno Domini 1418.
Die Veneris, vigesima secunda mensis supradicti Aprilis, fuit celebrata sessio generalis in maiori ecclesia Constantiensi, Sanctissimo in Christo Patre et Domino, Domino nostro Martino, divina providentia Papa Quinto, in eadem praesidente, serenissimo principe Domino Sigismundo Romanorum rege, insigniis imperialibus induto, intersistente.
Pro cuius sessionis introductione reverendissimus Pater Dominus Antonius, tituli sanctae Susannae, sanctae Romanae Ecclesiae presbyter cardinalis, Aquileiensis vulgariter nuncupatus, missam de Spiritu Sancto devotissime celebravit. Qua finita, et litaniis cum solitis orationibus finitis
Peractis, reverendissimus Pater Dominus Umbaldus, miseratione divina tituli Sancti Viti in Macello diaconus cardinalis, de mandato ipsius Domini nostri totiusque sacri Concilii, prout asseruit, alta et intelligibili voce pronunciavit haec verba, videlicet:
Absolutio Concilii. Domini, ite in pace.
Et responsum fuit per adstantes: Amen.
Quo facto, reverendus Pater Joannes de Podimitis, episcopus Catanensis, frater ordinis Praedicatorum, sacrae theologiae professor, de mandato Domini nostri Papae et consensu sacri Concilii, ut asseruit, ambonem ascendit. Antequam autem ad talia se diverteret seu procederent, ambasciatores serenissimi principis Vladislai Poloniae regis et illustrissimi principis Domini Alexandri, alias Witoldi magni ducis Lituaniae, petierunt nomine dictorum dominorum quemdam libellum, et in contenta cujusdam fratris Joannis Falkemberg, notorios crudelissimos errores et haereses (ut dixerunt) continere damnatum tanquam haereticum per deputatos in causa fidei, ac etiam per omnes nationes Concilii, ac per collegium cardinalium conclusum (prout dixerunt) constare publicis instrumentis, in sessione publica per sacrum Concilium damnari, seu publice damnatum pronunciari, antequam praesens concilium dissolveretur, Sanctissimo Domino nostro Papa praefato humiliter supplicarunt; alioquin nomine quo supra protestabantur de gravamine et de appellando ad futurum Concilium. Quibus sic factis, Sanctissimus dominus noster Papa dixit respondendo ad predicta, quod omnia et singula determinata, conclusa et decreta in materiis fidei per praesens Concilium conciliariter, tenere et inviolabiliter observare volebat, et nunquam contraire quoquo modo. Ipsaque sic conciliariter facta approbat et ratificat, et non aliter, nec alio modo. Et illud idem iterato fecit dici per organum domini Augustini de Pisis, fiscalis et sacri consistorii advocati predicti, qui nomine Papae a protonotariis et notariis ad scribendum alta Concilii ordinatis et deputatis petiit instrumenta publica fieri. Et extunc prelibatus dominus episcopus Catanensis fecit collationem sollemnem, assumendo pro themate haec verba, videlicet: “Vos nunc tristitiam habetis, iterum autem videbo vos, et gaudebit cor vestrum.” Qua quidem sollemni collatio stantes, Amen. Ne reverendissimus pater dominus Antonius, tituli Sanctae Caeciliae, Sanctae Romanae Ecclesiae presbyter cardinalis, de Chalanco vulgariter nuncupatus, de mandato ipsius Domini nostri Papae et voluntate Concilii (ut afferuit) quadam decreta publice legit hujus tenoris.
Martinus episcopus, servus servorum Dei, ad perpetuam rei memoriam.
Hoc etiam requirente praesente sacro Concilio, ex certis et rationabilibus ac iustis causis ipsum Concilium absolvimus, Omnibusque et singulis in eo existentibus ad propria remanendi, ipso approbante Concilio, licentiam impartimur. Item, auctoritate Dei omnipotentis et beatorum Petri et Pauli Apostolorum eius, et nostra, concedimus omnibus et singulis qui In hoc sacro Concilio et causa ipsius interfuerunt, absolutionem plenariam semel in vita: ita quod quilibet de praedictis infra duos menses postquam ad eius notitiam concessio huiusmodi pervenerit possit dictum beneficium absolutionis assequi in forma. Similem concessionem facimus in mortis articulo. Et intelligimus tam de dominis quam de familiaribus eorundem; sic tamen quod a die notitia praesentium pro absolutione in vita ieiunent per annum sexta feria, et pro absolutione in mortis articulo per alium annum, nisi legitime fuerint impediti, quo casu habeant alia pietatis opera peragere. Post secundum vero annum debeant etiam usque ad finem vitae feria sexta ieiunare vel aliqua opera pietatis peragere.
Nulli ergo omnino hominum liceat hanc paginam nostrae absolutionis infringere vel ei ausu temerario contraire. Si quis autem hoc attentare praesumpserit, indignationem omnipotentis Dei et beatorum Petri et Pauli Apostolorum eius se noverit incursurum. Datum et actum Constantiae in loco sessionis publicae dicti Concilii, decimo Kalendas Iunii, pontificatus nostri anno primo.
Quibus decretis et statutis et aliis, ut praemittitur, lectis et peractis, reverendissimus in Christo Pater et Dominus, Dominus Ioannes, miseratione divina episcopus Ostiensis, sanctae Romanae Ecclesiae cardinalis et vicecancellarius, Vivarensis vulgariter nuncupatus, nomine sacri Concilii praedicti, sicut asseruit, respondit: Placet. Et per Dominum Augustinum de Lante de Pisis, advocatum sacri consistorii fiscique, et praedicti nomine Papae et Concilii (ut asseruit), petitum est instrumenta publica fieri ad perpetuam rei memoriam a protonotariis Sedis Apostolicae, notariis ac scribis dicti sacri generalis Concilii.
Ex collectione Barberiniana et ms. Lipsiensi
Sessio de dissolutione Concilii
Die Veneris, vigesima secunda supradicti mensis Aprilis, Constantiæ, in ecclesia maiori, in loco solito, mane hora septima, fuit sacrosanctae et universalis Synodi praedictae, Sanctissimo in Christo Patre et Domino, Domino Martino, divina providentia Papa Quinto praesidente, more solito solemniter sessio publica celebrata, serenissimo principe Domino Sigismundo Romanorum rege, insigniis imperialibus induto, intersistente.
Pro cuius quidem sessionis introductione reverendissimus Dominus Antonius, S. R. E. tituli sanctae Susannae presbyter cardinalis, Aquileiensis vulgariter nuncupatus, missam de Spiritu Sancto solemniter ac devotissime celebravit. Qua finita, reverendissimis, reverendisque, &c., se cappis pluvialibus, &c., ut supra; reverendissimus in Christo Pater et Dominus, Dominus Ynibaldus, miseratione divina Sancti Viti in Macello S. R. E. diaconus cardinalis, de mandato Domini nostri Papae, totiusque sacri Concilii, et consensu, prout asseruit, alta et intelligibili voce pronunciavit haec, videlicet:
“Domini, ite in pace.”
Et responsum fuit per adstantes: “Amen.”
Quo facto, reverendus in Christo Pater Dominus Ioannes de Podiomicis, episcopus Catanensis, frater ordinis Praedicatorum, sacrae theologiae professor, de mandato ipsius Domini nostri Papae et consensu dicti sacri Concilii, ut asseruit, ambonem publicationis decretorum et statutorum solitum ascendit. Antequam autem ad alia se diverteret seu ad actus aliquos procederent, reverendi in Christo Patres, nobiles, venerabilesque et circumspecti viri, Domini et magistri Nicolaus archiepiscopus Gneznensis, Iacobus episcopus Plocensis, Petrus de Balesta protonotarius Sedis Apostolicae, praepositus ecclesiae Dominae Mariae et Lauricensis Gneznensis dioecesis; Paulus Vladimiri canonicus, Ioannes de Tollistabo castellanus Calisiensis, et Zavissius Niger de Carbosso capitaneus Surcensis, milites, oratores et ambasciatores serenissimi principis Vladislai, Dei gratia Poloniae regis, nec non illustrissimi principis Domini Alexandri, alias Vitoldi, magni ducis Lituaniae, per organum venerabilis et circumspecti viri Domini Gasparis de Perusia, advocati sacri consistorii, eidem Domino nostro et sacro Concilio, per modum supplicationis et cum instantia et reverentia, qua decuit, exponi fecerunt nomine dominorum regis et ducis praefatorum, quatenus libellus cuiusdam fratris Ioannis Falckembergh, notorie crudelissimas haereses continens, per iudices in causa fidei a sacro Constantiensi Concilio deputatos, rite, recte, cum omnique debita solemnitate et maturitate, tanquam notorie haereses continens, ut haereticalis damnatus; necnon etiam per omnes nationes eiusdem Concilii, ac sacrum collegium reverendissimorum Patrum Dominorum S. R. E. cardinalium, dictum sacrum Concilium integrantium et constituentium, conclusum et ordinatum, prout publicis et authenticis scripturis sive instrumentis per ipsum ibidem exhibitis et ostensis liquide apparet, quod idem libellus tanquam haereses et alia multa et quasi infinita mala et errores continens, in sessione publica per sacrum Concilium, cum haeresibus et erroribus in eo contentis et descriptis, publice damnaretur seu publice damnatus nunciaretur.
Et propterea humiliter et devote supplicabant oratores et ambasciatores praefati, praedicto Sanctissimo Domino nostro Papae, quatenus ante dissolutionem eiusdem Concilii dictus libellus, cum haeresibus et erroribus in eo contentis et descriptis, in ipsa sessione publica tanquam haereticalis haeresesque et errores continens, damnaretur seu damnatus nunciaretur; cum ad exstirpandam haeresim praefatum Concilium sacrosanctum inter cetera principaliter fuerit convocatum et congregatum.
Alioquin, nomine quo supra, protestabantur de gravamine et de appellando ad futurum Concilium, et de prosequendo appellationem et appellationes interponendas loco sive locis, ac diebus, temporibus et horis, de quibus ipsis dominis regi ac duci, et eorum oratoribus et procuratoribus ac eorum cuilibet visum fuerit expedire. Et multa alia dixit, petiit et protestatus fuit, quemadmodum in quadam papyri schedula petitionem, protestationem et alia per ipsum requisita continente, quam in suis manibus tenebat, plenius continetur. Cuius lectionem et publicationem ipse, nomine quo supra, obtulit facere aut per alium fieri facere.
Quibus sic propositis, protestatis, requisitis et oblatis, praefatus Sanctissimus Dominus noster Papa, cum nonnulli alii multum dicerent et tumultum facerent, imposito omnibus silentio, dixit, respondendo ad praedicta:
“Quod omnia et singula determinata, conclusa et decreta in materia fidei per praesens sacrum Concilium generale Constantiense conciliariter, tenere et inviolabiliter observare volebat, et nunquam contravenire quoquo modo. Ipsaque sic conciliariter facta approbat et ratificat, et non aliter nec alio modo.”
Et illud idem iterato fecit dici per organum venerabilis et circumspecti viri Domini Augustini de Pisis, fiscalis et sacri consistorii advocati praedicti, qui de hoc a dominis Apostolicae Sedis protonotariis et notariis, ad conscribendum acta Concilii ordinatis et deputatis, ac aliis praesentibus, et eorum quolibet, petiit nomine dicti Domini Papae publicum seu publica instrumenta per eos et eorum quemlibet conficienda ad futuram rei memoriam.
Et ex post venerabilis et circumspectus vir, dominus Paulus Vladimiri, decretorum doctor, unus de ambassadoribus ipsorum dominorum regis et ducis, volens proponere et adimplere quae per dictum dominum Gasparem de Peruſio advocatum missa fuerant super libello praefato, ac etiam volens schedulam, de qua supra fit mentio, legere et publicare, incepit loqui et proponere.
Et cum vellet legere et publicare illam schedulam praefatam, fuit sibi per dictum dominum Augustinum de Lante de Pisis, advocatum, de mandato Domini nostri Papae, ut idem dominus Augustinus asseruit, ibidem coram eodem Domino nostro Papa stante, impositum silentium sub poena excommunicationis.
Quo quidem silentio imposito, idem Paulus tacuit; et dictam schedulam notariis ad conscribendum ac eiusdem Concilii ordinatis et deputatis tradidit, et de omnibus et singulis petiit, et instanter dictos dominos protonotarios et notarios atque scribas et eorum quemlibet requisivit, cum insertione dictae schedulae, sibi fieri et confici unum vel plura publica instrumenta.
Quibus quidem omnibus et singulis, ut praefertur, sigillatim peractis, praefatus dominus Episcopus Cathanensis fecit collationem solemnem, et pro themate collationis huiusmodi sumpsit haec verba, videlicet: Vos nunc tristitiam habetis; iterum autem videbo vos, et gaudebit cor vestrum (Joan. XVI, cap.).
Qua quidem facta collatione, reverendissimus in Christo pater et dominus, dominus Antonius tituli Sanctae Caeciliae presbyter cardinalis, de Chalanco vulgariter nuncupatus, de mandato ipsius Domini nostri Papae, ac de voluntate et consensu sacri Constantiensis Concilii generalis, ascendit ambonem supradictum.
Ibique de simili mandato, voluntate, seu consensu, ut asseruit, quaedam decreta—absolutionem sacri Concilii et licentiam ad propria remeandi cuilibet impertitam, ac indulgentiam plenariam nonnullis in eisdem decretis contentis, semel in vita et etiam in mortis articulo continentia—publice, alta et intelligibili voce perlegit et publicavit in haec verba, videlicet: Martinus episcopus, etc. ut supra, pag. 745.
Super quibus omnibus et singulis praemissis dominus Augustinus de Lante de Pisis, advocatus praedictus sanctissimi Domini nostri Papae, necnon, ut asseruit sacri generalis Concilii Constantiensis nominibus, a dominis protonotariis Sedis Apostolicae, necnon notariis atque scribis dicti sacri Concilii generalis, et eorum quolibet, sibi fieri et confici petiit unum vel plura, seu tot quot sibi necessaria fuerint, publica instrumenta ad perpetuam rei memoriam.
Praesentibus ibidem reverendissimis ac reverendis in Christo patribus et dominis: dominis Joanne Ostiensi, Angelo Laudensi episcopo Praenestino, Antonio Portuensi episcopo, Francisco tituli Sanctae Crucis in Hierusalem, Gabriele tituli Sancti Clementis dicto Senensi, Thoma tituli Sanctorum Joannis et Pauli, Branda tituli Sancti Clementis dicto Placentino, Antonio tituli Sanctae Caeciliae de Chalanco nuncupato, Petro de Fuxo presbyteris, Raynaldo de Brancaciis Sancti Viti in Macello, Lucido Sanctae Mariae in Cosmedin de Comitibus, et Petro Sanctae Mariae in Schola Graeca de Venetiis vulgariter nuncupato diaconis S.R.E. cardinalibus; Joanne Constantinopolitano et Joanne Antiocheno patriarchis; aliisque dominorum regum, principum, praelatorum et ducum, comitum, baronum, universitatum ac studiorum ambassadoribus, nuntiis et procuratoribus, et pluribus aliis Christi fidelibus, in multitudine copiosa testibus ad praemissa, etc.
Tenor vero schedulae papyri petitionis praedictae, unde superius fit mentio, de verbo ad verbum sequitur:
Protestatio ambassadorum regis Poloniae.
Nos, humiles oratores serenissimi principis et domini, domini regis Poloniae, et potentis fratris eius Alexandri, alias Vitoldi magni ducis Lithuaniae, cum omni humilitate, instantia ac reverentia, qua decet, sanctitati vestrae supplicamus, quatenus sanctitas vestra libellum cuiusdam fratris Joannis de Falkemberg, tanquam haereticum notorie crudelissimum, recte et cum omni debita solemnitate ac maturitate damnatum, necnon etiam per omnes nationes et sacrum collegium reverendissimorum patrum dominorum cardinalium, sicut patet his publicis et authenticis instrumentis, damnare, seu eumdem damnatum publice pronunciare dignetur; et exstirpando ipsam crudelissimam haeresim se judicio omnium Christi fidelium, seu omnium Christianarum nationum, conformare.
De quibus supplicatione et requisitione, cum omni humilitate et reverentia factis, nos, praefati serenissimi regis et praepotentis fratris eius oratores, omnium reverendissimorum patrum et dominorum sacrosanctae Romanae Ecclesiae cardinalium, necnon ceterorum oratorum serenissimorum regum et principum, ac etiam reverendorum patrum et dominorum sanctae Sedis Apostolicae notariorum, ceterorumque praelatorum, aliorumque notabilium virorum et publicorum notariorum atque tabellionum hic existentium, authenticum testimonium scripto et verbo, prout melius videbitur expedire, petimus et requirimus: ad nostrum oratorum excusationem, ne quovis loco et tempore nobis valeat negligentia adscribi vel aliquo modo imputari coram Deo, sanctitate vestra, ac omnibus sub Christiano nomine militantibus.
Dicimus, proponimus et protestamur, quod per nos non stetit, quominus principalis intentio, seu principale propositum huius sacri Concilii Constantiensis — videlicet haereses exstirpandi, propter quod est, Deo auctore, legitime congregatum — debitum sortiretur effectum: quominus ipsae haereses tam crudelissimae, pro quibus exstirpandis hoc sacrum Concilium, quantum in eo fuit, efficit, debite exstirparentur; et quominus injuriam detestandam Christianae religioni et eius principibus ex ipso libello seu tractatulo, et eius protracta condemnatione, illam fuerimus, quantum in nobis est, prosecuti.
De qua etiam protestatione, prosecutione et requisitione eorumdem reverendissimorum patrum et dominorum, regum et principum, oratorum, protonotariorum, praelatorum, aliarumque spectabilium personarum et ceterorum publicorum notariorum testimonium solemniter requirimus et petimus.
Verum quia, attento quod hoc sacratissimum generale Concilium, inter cetera, pro haeresum exstirpatione extitit convocatum; ob eam causam nos oratores praefati, ex dictorum serenissimorum principum piissima et devotissima ad fidem catholicam intentione, huc profecto libentissime venimus, utpote maxima cum aviditate errorum exstirpationem exposcentes, curavimus ne qua in Dei Ecclesia disformitas remaneret. In qua re, Deo primum, Christianae religioni et militanti Ecclesiae, ceterisque, ac etiam serenissimis principibus, summo certe existimamus placuisse.
Cum autem ex procrastinatione damnationis praefati libelli, necnon adjutorum eiusdem, videamus tam adversum fidem catholicam, quam ad hoc sacrum Concilium, cuius membra existimus, necnon sanctitatem vestram, quam omni devotione et animorum sinceritate veneramur, scandala evenire; valentes potius Deo quam homini satisfacere, et nostrum propositum, propter quod huc venimus, pro parte dictorum principum adimplere; in conspectu sanctitatis vestrae et totius celeberrimi huius coetus protestamur et indicimus nihil omisisse, quominus exstirparentur omnes haereses et errores nunc Ecclesiam molestantes, potissime insurgentes ex prava intolerabilique doctrina dicti Ioannis de Falemberg, per omnes iudices idem huius sacri Concilii, perque nationes omnes, et reverendissimos patres dominos cardinales damnata seu damnari declarata.
Et etiam protestantes, ac insinuantes, quod cum ad ipsos specialiter pertineat, honoremque statuum serenissimorum principum regis Poloniae et ducis Witoldi etiam defendere et augere, qualiter ex negligentia intolerabili super praefata libelli in publica sessione condemnatione; attento quod idem Ioannes specialiter in opprobrium et confusionem praefatorum principum et eorum regnorum talia dogmatizare et praedicare non formidavit; multa et gravia scandala sequi potuerunt tam contra fidem catholicam, quam contra statum principum praefatorum, multis ex odio et revocare eandem doctrinam, licet notorie diabolicam, confoventibus.
Quorum ne vestra sanctitas, totumque sacrum Concilium possit ex aliqua ignorantia excusari, haec de novo ad eiusdem sanctitatis vestrae memoriam reducuntur. Petentibus et requirentibus dictis oratoribus super iis ab omnibus hic adstantibus unum vel plura confici publica instrumenta ad aeternam rei memoriam.
Necnon attento quod haec fidem catholicam tangit et bonum universalis Ecclesiae, quae spectat ad generalia Concilia decidere et terminare: ideo etiam cum omni debita reverentia et humilitate, in quantum ante dissolutionem huius sacri Concilii debite non provideatur, iuxta iam per nationes dicti sacri Concilii, reverendissimosque dominos cardinales et iudices determinata, de appellando ad futurum proxime generale Concilium protestamur.
Postremo vero, pro finali conclusione sacri Constantiensis Concilii generalis huiusmodi, surrexit egregius doctor legum dominus Ardecinus de Novaria, sacri consistorii advocatus praefatus, qui, de mandato seu praecepto serenissimi domini Sigismundi Romanorum regis ibidem praesentis, eidem super hoc specialiter, ut asseruit, facto, primo proposuit explicando, quomodo civitas Constantiae praesens concorditer et unanimiter fuerat pro loco generalis Concilii deputata; et explicatis laboribus, viarumque formidabilibus discriminibus, ac sumptuosis expensis per eundem, in quibus constitutus erat, factis et habitis pro desideratae sanctae matris Ecclesiae unionis prosecutione feliciter iam obtentae, regratiando nomine regis praelibati reverendissimorum dominorum S.R.E. sacro collegio cardinalium, aliisque reverendis patribus, patriarchis, archiepiscopis, episcopis ac praelatis, necnon dominorum regum, principum, ducum, comitum, baronum, studiorum universitatum et communitatum ambassadoribus et nuntiis quibuscumque, de perseverantia et prosecutione unionis praedictae bona seu fideli; promittensque nomine praefati domini regis eumdem in S.R.E. dictique domini nostri Papae obedientia fideliter et perpetuo permansurum: quam defendere et prosequi etiam contra quoscumque inobedientes per eumdem firmiter asserebat.
Quibus et aliis per eumdem dominum Ardecinum pulchre inductis et compendiose propositis, venerabilis et egregius legum doctor dominus Augustinus de Lante de Pisis, sacri consistorii fisciquae advocatus, nomine sanctissimi domini nostri Papae et sanctae Sedis Apostolicae, de praemissis omnibus et singulis, ut praefertur, habitis et peractis, a dominis Apostolicae Sedis protonotariis dictique sacri generalis Concilii notariis atque scribis, et ipsorum quolibet, unum vel plura, seu tot, quot sibi necessaria fuerint, confici et fieri petiit publica instrumenta ad perpetuam rei memoriam.
Praesentibus omnibus supradictis, etc.
Moyses vir Dei (4 September 1439)
The Latin text is available on the Vatican website, so here’s the English. Translated by GPT-5:
Eugenius, Bishop, Servant of the Servants of God, for an everlasting record.
Moses, the man of God, zealous for the salvation of the people entrusted to him and fearing lest, on account of the seditious schism of Korah, Dathan, and Abiram, the wrath of God might rise up against that people if they followed them, at the Lord’s command said to the whole assembly: “Depart from the tents of these impious men, and do not touch anything that belongs to them, lest you be swept away in their sins” (Num 16:26). For he had understood, by the inspiration of the Lord himself, that those seditious and schismatic men would undergo the gravest punishment — as the outcome later showed, when not even the earth itself could bear them, but by the just judgment of God swallowed them up, so that they went down alive into hell.
So too we — to whom, though unworthy, the Lord Jesus Christ has deigned to entrust his people — hearing of that execrable crime which certain abandoned men residing in Basel have in recent days contrived for the rending of the unity of holy Church, and fearing lest they deceive the unwary by their frauds and infect them with their poisons, are compelled to cry out to the people of our Lord Jesus Christ entrusted to us, with the same voice: “Depart from the tents of these impious men.” All the more so because the Christian people are far more numerous than that ancient people of the Jews; the Church is holier than the synagogue; and the Vicar of Christ is superior in authority and dignity to Moses himself.
We had already begun long ago to foresee the impiety of those Basel men, since we observed that so-called council at Basel slipping into tyranny: when many of lesser rank were forced to attend and remain there at the will of the faction’s leaders; when the votes and judgments of some were extorted by various artifices; when others were deceived by lies and frauds; when nearly everything yielded to conspiracies, plots, monopolies, and cabals; when, out of ambition for the papacy, a long prolongation of that council was sought; and when in the end innumerable novelties, disorders, deformities, and, as it were, infinite evils were perpetrated. To these there flocked also men in sacred orders who were ignorant, unskilled, wandering, unruly, fugitives, apostates, condemned for crimes, escaped from prisons, rebellious against us and their superiors, and other monsters of the same sort — who drew every stain of corruption from those same masters of wickedness.
We also noticed that the most holy work of the union with the Eastern Church was endangered utterly by the fraud of certain factionalists. And therefore, desiring, so far as lay within us, to provide against such great evils, for these and other reasonable and necessary causes (fully contained in the decree of translation), we transferred that so-called Basel council, with the advice of our venerable brothers the Cardinals of the Holy Roman Church, and with many archbishops, bishops, elects, abbots, other prelates, masters, and doctors approving, to the city of Ferrara. There also, with the Western and Eastern Churches, by God’s disposition, we established an Ecumenical Council.
Then, as the plague broke out and continued, we transferred it, by the favor of his grace and with the approval of the same sacred council, to this city of Florence. Here the most pious and merciful God showed forth his wonders: namely, that that most pernicious schism which had endured in the Church of God for almost five hundred years, with the greatest damage to all Christendom — which many of our predecessors, Roman Pontiffs, together with many kings and princes and other Christians, had long and strenuously labored, with immense expense, to eradicate — should finally, after many public and private disputations, various discussions, and manifold labors, be taken away, and the most holy union of Latins and Greeks be happily accomplished, as is more fully contained in the decree drawn up and solemnly promulgated thereupon.
For this we rendered inexhaustible thanks to the eternal God and rejoiced together with all the faithful people, offering him a sacrifice of jubilation and praise. For we saw not one nation, like the people of the Hebrews, being called to the land of promise, but peoples, nations, and tongues of many nations converging to one utterance of divine truth and merit. Through this, great hope has already been given that the Sun of Justice (Mal 4:2), rising in the East, will spread the rays of his light to the darkness of many other nations still unbelieving, and that the salvation of the Lord will reach to the ends of the earth (Isa 49:6).
Indeed, we already hold in pledge of this, by God’s disposal, a most excellent token: namely, that Almighty God has allowed the envoys of the Armenians, from the farthest regions of the north, to come to us, to the Apostolic See, and to this sacred council in these days, with full powers (the legates of the Armenians arrived at Florence on 13 August 1439). Beholding and venerating us as none other than blessed Peter, the prince of the apostles, and recognizing the Holy See as the mother and teacher of all the faithful, they have professed that they have come to it and to this council for spiritual food and the truth of sound doctrine. For this reason we again returned many thanks to our God.
We already hold, by God’s providence, the best pledges of this matter: for Almighty God has granted that, through our efforts, the envoys of the Armenians, coming in these days with full powers from the most distant regions of the north, should arrive at us, at the Apostolic See, and at this sacred council (the legates of the Armenians arrived at Florence on 13 August 1439). Beholding and venerating us as none other than blessed Peter, the prince of the apostles, and recognizing this Holy See as the mother of all the faithful and their teacher, they professed that they had come to it and to the said council for spiritual nourishment and the truth of sound doctrine. For which reason we once more rendered many thanks to our God.
But what troubles, what assaults, what persecutions, in this divine work we have endured up to this point—not from Turks or Saracens, but from those calling themselves Christians—the mind shudders to recount.
Blessed Jerome relates (Epistle to Paulinus, PL 22,581) that from the time of Hadrian until the reign of Constantine, in the place of the Lord’s resurrection a statue of Jupiter was set up and worshiped by the pagans, and on the rock of the Cross a marble statue of Venus, the persecutors supposing that, if they defiled the holy places with idols, they would take away from us faith in the Resurrection and in the Cross.
Something not dissimilar has come to pass for us and for God’s Church in these days at the hands of those most wicked men of Basel—except that what was then done by pagans ignorant of the true God, is now done by those who have known him and hated him (cf. John 15:24). And thus, as the prophet says, their pride has always mounted higher (Ps 73[74]:23). All the more dangerous is this, that under the guise of “reformation” (a thing which they themselves have always loathed), they pour out their poisons.
First of all, after those men, authors of all scandal at Basel, had failed in their promises to the Greeks, when through the envoys of those Greeks and of the Eastern Church they clearly understood that our most dear son in Christ, John Palaeologus, the illustrious Emperor of the Romans, and the late Joseph, Patriarch of Constantinople of holy memory, together with the other prelates and members of the Eastern Church, wished to come to the place lawfully chosen for celebrating the Ecumenical Council—chosen by our legates and presidents, and by others of the most eminent who were present there, to whom the right of choosing the location, according to the convention ratified by the common consent of that council after grave dissensions among its members, had devolved—and when they also perceived that we ourselves, at the urgent supplication and insistence of the said envoys, had confirmed this same choice of location in a general consistory at Bologna, and had dispatched galleys and other necessities toward Constantinople with great labor and expense for the work of this most holy union, then they dared to pronounce a certain detestable summons or citation (approved at Basel on 25 January 1438), by which they tried to thwart this holy work, against us and against the said cardinals—[and even to send it to the aforesaid Emperor and Patriarch at Constantinople, so as to deter them and all others absolutely from coming].3 For they knew that under no circumstances would those men come to any place other than that which, as aforesaid, had been chosen.
Then, when they perceived that the aforesaid Emperor and Patriarch and the others, for the sake of this most holy work of union, were already on their way to us, they attempted to throw yet another snare of impiety before so divine an undertaking, when they put forth against us a certain sacrilegious sentence, purporting to suspend us from the administration of the papacy.
Finally, the aforesaid leaders of scandal (though they were few, and many of them men of low estate and name, enemies of peace), when they saw that the grace of the Holy Spirit was already at work in us for the union of the Greeks, abandoned the straight path and turned aside into the crooked ways of error. On the sixteenth of May just past, they held a pretended session in which, in certain decrees — emanating from only one of the three obediences, after the flight of John XXIII and while the Council of Constance was still legitimately continuing — they declared adherence to three propositions. These they falsely put forth as truths of faith, and from them they dared to infer that we, together with all princes, prelates, and other faithful sons of the Apostolic See, must be judged heretics. Their text is as follows:
That the authority of a general council representing the universal Church is superior to the pope and to any other, as declared by the general Council of Constance and by this Basel assembly, is a truth of Catholic faith.
That it is a truth of Catholic faith that a pope cannot in any way, by his own authority, dissolve, transfer, or prorogue to another time or place a general council legitimately assembled and representing the universal Church, without its consent, when it has been convoked for matters already declared above or for any of them.
That anyone who stubbornly denies these truths is to be judged a heretic.
They also twisted the sense of the Council of Constance into a perverse and impious interpretation, thereby laying the foundation for their schismatic doctrine. Moreover, they issued a so-called sentence of deprivation against us — that monstrous act — declaring that we were removed from the dignity and office of the supreme pontificate.
O miserable and degenerate sons! O depraved and adulterous generation (Matt. 12:39)! What could be more cruel, more detestable, more horrible, more insane than this impiety? They themselves once proclaimed throughout the whole Christian world that nothing greater, nothing more glorious, nothing more fruitful had ever been seen than this holy union; that for it one ought to sacrifice not only possessions but even body and soul; that for such a cause it was unworthy to quarrel about the place. And now, with diabolical fury, they rage against it as if all the demons had conspired together in that Basel conventicle.
Wherefore, following the footsteps of our predecessors — who, as Pope Nicholas wrote, were accustomed to annul even councils of bishops when unjustly celebrated (as, for example, the “Robber Council” of Ephesus, which Blessed Pope Leo annulled when he established Chalcedon) — we too, with the approval of this sacred Council of Florence, renew the solemn decree which we had earlier issued at Ferrara (15 February 1438) against those guilty of such sacrilege. In that decree we pronounced, among other things, that all those at Basel who, under the pretense of a council, dared to proceed contrary to our translation and declarations, incurred excommunication, loss of all dignity, benefices, and offices, and incapacity for future preferment.
Accordingly, with the approval of this same holy council, we now decree and declare that all things attempted or done by those impious men at Basel, whether in general or in particular, especially in the two pretended sessions recently held, and anything proceeding or that might in future proceed from them, are null, void, and of no effect, as acts lacking all power. Their aforementioned propositions — as perversely understood by them, against the genuine sense of Scripture, the Fathers, and of the Council of Constance itself — together with that pretended sentence of deprivation, we condemn, reprove, and declare to be condemned and reprobated.
Furthermore, we decree and declare that all and each of the aforementioned persons have been and are schismatics and heretics, and, beyond the penalties already imposed by the Council of Ferrara, they are to be punished with such further penalties as their crimes demand, together with all who support or defend them, of whatever rank, condition, or dignity — even should they hold the rank of cardinal, patriarch, archbishop, bishop, abbot, or any other dignity whatsoever — so that, like Korah, Dathan, and Abiram, they may descend alive into hell (Num 16).
Therefore let no one [whatsoever be permitted to infringe this page of our prohibition, or to oppose it with rash boldness]. But if anyone [presumes to attempt this, let him know that he shall incur the indignation of Almighty God and of the blessed Apostles Peter and Paul.]4
This is perhaps the first use of an LLM I have come up with that seems like it should be actually uncontroversial. This is the sort of absolute scut work we’re comfortable dumping on robots.
Here’s a very small block of text (roughly 1.5 lines, a section header) that I copy-pasted out of the PDF of Mansi:
4.
Ut ipſi ſæculares , qui VVicleffiſtis
&
Huſſi-
tis adhæſerunt
,
ipfos defenderunt
& protexerunt
,
jurent eis amplius non adhærere ,
ac
eos profequi
Now imagine this garbage nonsense across a whole document, sprinkled liberally with outright OCR errors, like “m” OCR’d as “nn”, words or blocks of words dropped in out of order, and some words simply missing. And of course you noticed that the text uses “f” in place of “s”, so that’s not even OCR. To fix this whole document, you would essentially have to retype it.
This is no one’s job. No one wants to do this. It is an act of tedious drudgery that sometimes has to be done but everyone regrets, and takes hours.
I asked ChatGPT to clean this up, and, within seconds (after a little prompt engineering together), it spat back block after block of crisp, clean Latin text, detecting nearly all of the OCR errors by itself and fixing them without further instruction. Nice.
(GPT can also try and do OCR for you directly from images, but I don’t advise this; it isn’t very good at it, or at least it wasn’t in my admittedly difficult sample.)
I’m not totally sure what’s going on with this date. Other sources—including this same manuscript—tell me that the council’s last session was held on April 22, and that it dissolved on that date. Yet Martin’s act formally dissolving the council is clearly dated in late May.
These brackets are in the original copy I got from the Vatican. GPT didn’t add them.
The Vatican website simply prints “Nulli ergo… Si quis autem…” which is a placeholder for this standard medieval Vatican boilerplate, which varied around this basic text: Nulli ergo omnino hominum liceat hanc paginam nostrae inhibitionis infringere, vel ei ausu temerario contraire. Si quis autem hoc attentare praesumpserit, indignationem omnipotentis Dei et beatorum Petri et Pauli apostolorum eius se noverit incursurum. The full manuscript of Moyses vir dei may vary from this in very small ways… or Pope Eugene may have literally just written, “Nulli ergo… Si quis autem…” and left it to the reader to fill in the blanks, which, with boilerplate, is fair enough. Without seeing an original source, I can’t be sure, and I don’t care enough to find out.